Matthew

Introduction

In every ancient list of the gospels, Matthew is placed first. Although we usually hold that Mark was the first of the gospels written and that Matthew used Mark to write his gospel, it is possible that the early Christians knew of the dating of the gospel better than we do. Of course, it could be that Matthew was placed first, because it was first in importance. It is a substantial work, with large blocks of teaching and closely tied to the Old Testament through key texts. As with each gospel, Matthew seeks to present a particular view of Jesus. Matthew's gospel is not just a recording of the life and teachings of Jesus, rather, it is a theological work in its own right with its own message.

There is no single accepted structure for the gospel of Matthew. The following reflects that of Donald Carson outlined in the Expositors Bible Commentary.

1. Prologue, 1:1-2:23

The Origin and Birth of Jesus Christ

i] The genealogy of Jesus, 1:1-17

ii] God's call to Joseph, 1:18-25

iii] Wise men worship the king, 2:1-12

iv] The escape to Egypt, 2:13-23

2. The gospel of the kingdom in signs, 3:1-4:25

Jesus early Galilean ministry

i] The preaching of John the Baptist, 3:1-12

ii] The baptism of Jesus, 3:13-17

iii] Jesus tempted, 4:1-11

iv] Jesus commences his ministry, 4:12-25

3. The gospel of the kingdom in word, 5:1-7:29

The 1st discourse - The sermon on the mount

i] The blessings, 5:1-12

ii] Salt and light, 5:13-16

iii] Jesus' teaching about the law, 5:17-20

iv] Jesus' demand for perfection under the law, 5:21-37

v] True love defined, 5:38-48

vi] Almsgiving, prayer and fasting, 6:1-18

vii] Treasures in heaven, 6:19-24

viii] Worry and God's fatherly care, 6:25-34

ix] Judgment and grace, 7:1-12

x] The two house builders, 7:13-29

4. The kingdom extended under Jesus' authority in signs, 8:1-9:34

Some examples of Jesus' preaching, teaching and healing ministry

i] Healing miracles, 8:1-17

ii] The cost of following Jesus, 8:18-22

iii] Jesus calms the storm, 8:23-27

iv] Jesus demonstrates his authority, 8:28-9:8

v] The call of Matthew - eating with sinners, 9:9-13

vi] A question on fasting, 9:14-17

vii] The raising of the ruler's daughter, 9:18-26

viii] Jesus heals the blind and mute, 9:27-34

5. The kingdom extended under Jesus' authority in word, 9:35-10:42

The 2nd discourse - mission and martyrdom

i] Spreading the news of the kingdom. 9:35-10:15

ii] The difficulties of mission, 10:16-25

iii] The one to fear, 10:26-31

iv] The characteristics of discipleship, 10:32-39

v] The reward for welcoming the word, 10:40-42

6. Teaching and preaching the gospel in signs, 11:1-12:50

The ministry of the gospel faces increasing opposition

i] Jesus and John the Baptist, 11:1-19

ii] The condemned and the accepted, 11:20-30

iii] Sabbath conflicts, 12:1-14

iv] Jesus' as the prophesied Servant, 12:15-21

v] Confrontation with the Pharisees, 12:22-37

vi] Doing the Father's will, 12:46-50

7. Teaching and preaching the gospel in word, 13:1-53

The 3rd discourse - the parables of the kingdom

i] The parable of the sower, 13:1-9, 18-23

ii] Understanding the purpose of parables, 13:10-17

iii] The parable of the weeds, 13:24-30, 36-43

iv] The parable of the mustard seed and yeast, 13:31-33

v] The fulfilment of prophecy in parabolic riddles, 13:34-35

vi] Three parables of the kingdom, 13:44-52

8. The glory and the shadow in signs, 13:53-17:27

The ministry of the gospel faces progressive polarization

i] Rejection at Nazareth, 13:54-58

ii] Herod and Jesus, 14:1-12

iii] The feeding of the five thousand, 14:13-21

iv] Jesus walks on the water, 14:22-36

v] Jesus and the tradition of the elders, 15:1-20

vi] The faith of a Canaanite woman, 15:21-31

vii] The feeding of the four thousand, 15:32-39

viii] Another demand for a sign, 16:1-4

ix] The yeast of the Pharisees and the Sadducees, 16:5-12

x] Peter's confession of Jesus, 16:13-20

xi] The way of discipleship, 16:21-28

xii] The Transfiguration, 17:1-13

xiii] The healing of an epileptic boy, 17:14-21

xiv] The second major passion prediction, 17:22-23

xv] The temple tax, 17:24-27

9. The glory and the shadow in word, 18:1-18:35

The 4th discourse - life under kingdom authority

i] The greatest in the kingdom of heaven, 18:1-10

ii] The lost brother, 18:12-20

iii] The parable of the unforgiving servant, 18:21-35

10. Opposition and Eschatology in signs, 18:1-23:39

The triumph of grace

i] Marriage and divorce, 19:1-12

ii] Blessing little children, 19:13-15

iii] Wealth and the kingdom, 19:16-30

iv] The parable of the workers, 20:1-16

v] The third major passion prediction, 20:17-19

vi] Suffering and service, 20:20-28

vii] Healing two blind men, 20:29-34

viii] Jesus' triumphal entry into Jerusalem, 21:1-11

ix] Cleansing the temple, 21:12-16

x] The fig tree, 21:17-22

xi] The issue of Jesus' authority, 21:23-32

xii] The parable of the tenants in the vineyard, 21:33-46

xiii] The parable of the wedding feast, 22:1-14

xiv] The question about paying taxes, 22:15-22

xv] The issue of marriage in the resurrection, 22:23-33

xvi] The great commandment, 22:34-40

xvii] Whose son is the Christ? 22:41-46

xviii] Jesus warns against false teachers, 23:1-12

xix] Seven woes on the teachers of the law, 23:13-36

11. Opposition and Eschatology in word, 24:1-25:46

The 5th discourse - the coming of the Lord

i] The coming of the birth-pangs, 24:1-14

ii] The coming of the Son of Man, 24:15-35

iii] "Watch!", 24:36-51

iv] The parable of the ten bridesmaids, 25:1-13

v] The parable of the talents, 25:14-30

vi] The vision of the supreme court, 25:31-46

12. The passion and resurrection of Jesus. 26:1-28:20

i] The anointing, 26:1-16

ii] The last supper, 26:17-30

iii] Gethsemane, 26:31-46

iv] The arrest of Jesus, 26:47-56

v] Jesus before the Sanhedrin, 26:57-68, 27:1-2

vi] Peter denies Jesus, 26:69-75

vii] Judas commits suicide, 27:3-10

viii] Jesus before Pilate, 27:11-26

ix] Jesus' humiliation and passion, 27:27-56

x] The burial of Jesus, 27:57-66

xi] Christ is risen, 28:1-15

xii] The disciples commissioned for service, 28:16-20

In determining the structure of Matthew's gospel there are a number of obvious patterns:

i] Geographical. Matthew does seem to agree with Mark's geographical movement throughout the gospel story: Ministry in Galilee, in the North, journey toward Jerusalem, confrontation in Jerusalem, and passion and resurrection.

ii] J. D. Kingsbury's three sections based on the phrase "from that time Jesus began", 4:17, 16:21. He sees three major sections: The person of Jesus the messiah, 1:1-4:16. The proclamation of Jesus the messiah, 4:17-16:20. The suffering, death and resurrection of Jesus the messiah, 16:21-28:20. These are certainly observable sections in the gospel.

iii] The teachings divisions which sit within the general narrative of the gospel:

Ch.5-7. Jesus' teaching about discipleship;

Ch.10. Jesus' teaching about mission;

Ch.13. Jesus' teaching about the kingdom through parables;

Ch.18. Jesus' teaching about relationships among disciples;

Ch.24-25. Jesus' teaching about the future.

It is clear Matthew designed an intricate frame upon which to hang his gospel.

i] Extensive use of Old Testament texts

More than any of the other gospels, Matthew seeks to support the life and teachings of Jesus with Old Testament proof texts. He emphasizes the notion of "fulfillment" - Jesus fulfills the words of the prophets.

ii] Jewish

Matthew comes out of a Jewish Christian background and was most likely written for Jewish believers. Old Testament proof texting, Hebrew and Aramaic untranslated words, Old Testament subject matter.... all lead to this conclusion. That doesn't mean that the gospel is for Jews only. It fully recognizes that the doors of the kingdom are now open to the Gentiles. The Gentiles have joined with remnant Israel and entered the kingdom.

iii] Structured

The gospel is very carefully constructed. In particular, there are large blocks of thematic teaching material dispersed within the narrative.

iv] Church orientated

Unlike the other gospels, Matthew makes mention of the church and produces a gospel which is very useful in teaching new believers the Christian faith. Although the church envisaged in the gospel is not an institution as such, but rather a gathering of believers, the gospel reflects the needs of discipling a fellowship of believers.

The work is clearly produced for a church situation where Jewish believers are in the majority, and so Palestine is the obvious origin of the gospel. Tradition states that "Matthew wrote among the Hebrews". Of course, there were Jewish communities outside Palestine and so other centres have been suggested, eg. Syria, particularly Antioch. There is no firm evidence one way or the other, and in the end, it makes little difference to our understanding of the gospel.

The tendency has been to date Matthew around 85AD, that is some 20 years after Mark. An organised church, priority of Mark, supposed references to the destruction of Jerusalem in 70AD...... are used to support the argument. Church tradition has Matthew as the first gospel, written while Peter and Paul were still preaching in Rome. (Tradition has Peter's execution in Rome dated 64AD). There is actually no reason to discount the view of the early Christian writers (eg. Irenaeus). The gospel certainly doesn't necessarily reflect the destruction of Jerusalem in 70AD. Nor is there anything in the gospel to really preclude an early date, say around 60AD. The main problem is that it does seem that Matthew has used Mark as a prime source, but increasingly scholars accept that there may have been an earlier common source used both by Matthew and Mark. In any case, oral tradition would have been firmly set by this stage and could itself serve as the common tradition.

The gospel claims no author. Church tradition has Matthew, the disciple of Jesus, as the author, but early support for this tradition is confused. The writer is clearly an educated Jew who writes fluent Greek in an Aramaic style. He does seem to rest on oral tradition rather than an eye witness account, and so the designation "Matthew" may just be a dedication to a disciple whom the author respects and possibly knew.

From an early time scholars have wondered about the similarities in the first three gospels (the synoptic gospels) and at the same time their differences. Nearly 45% of Matthew's gospel is similar to Mark and even follows the same order. Another 20% is similar to Luke, and again follows much the same order. Up till recent times it was generally held that Mark wrote first, then Luke used Mark and an extra document called "Q", then Matthew used Mark, Luke and Q. This theory is no longer widely held. Some now say Matthew wrote first, then Luke, and then Mark condensed both Matthew and Luke.

It is quite possible that the gospels actually developed independently of each other within particular church centers, or geographical regions. It is very likely that an oral tradition developed within the early church, a tradition where the stories and teachings of Jesus were told and retold. One would expect these traditions to move amongst the different Christian communities, rub off each other, and develop a common form and order. The verification of the traditions by the apostles would control the development of myth and the setting of a standardized gospel account. So, it is possibly that our gospel writers were working off an accepted oral tradition which reflected local peculiarities, but which primarily was a standardized account. The aging of the apostles would prompt the production of a written version of the tradition.

The purpose of Matthew's gospel is to proclaim that the kingdom, which God foretold by the prophets, has reached fulfillment in the life, death, resurrection and exaltation of Jesus Christ who is the promised Messiah, the Son of David. Therefore the messianic kingdom of heaven (God) is now - "at hand", (inaugurated). The immediacy of the kingdom demands an immediate response. Sadly the Jews, and especially their leaders, reject the evidence of the kingdom's presence in Jesus, and thus stand condemned. Yet, a faithful remnant of Israel did believe, and to this vine is grafted the Gentile stem and thus the church becomes the people of God in this final age. This people of God must stand in a troubled and hostile world and give witness to the new reality of the kingdom (the gospel). This may bring persecution, but as members of the kingdom they share the blessings of the covenant. They stand eternally secure in the one who gave his life as a ransom for many.
      So, the purpose of Matthew's gospel is to document the gospel - "the time is fulfilled, the kingdom of heaven is at hand, repent and believe the gospel". To that end it serves to assure those who believe in Jesus, to instruct in the Christian life, provide apologetic and evangelistic resources, encourage in the Christian life, and deepen faith.

These notes rest on the thesis that Paul the apostle is the inspired exegete of Jesus such that to properly understand the synoptic gospels it is necessary to read them from the perspective of Pauline theology. Further, it is held that Paul's exegetical influence has even extended, in varying degrees, to the editing and arrangement of the apostolic tradition by the individual synoptic authors. For the gospel of Matthew, this Pauline influence is particularly evident in the Sermon on the Mount where Matthew leads the reader to a righteousness that is apart from the law. In the sermon we see the law serving its prime Pauline function of exposing sin and thus leading us to Christ.

Matthew develops a very Jewish picture of Jesus, but not in any way different to the other synoptic gospels.

a) Christ. Matthew likes to use the title "Son of David" to define Jesus as the Messiah (the anointed one) who comes to his people Israel to establish the everlasting kingdom. The term "Christ" is also used, but Jesus only once uses it of himself. It is a loaded term likely to cause trouble with a questioning Jew. The role of the messiah is liberation in a particular sense - "he will save his people from their sins".

b) Son of Man. This was Jesus' favorite messianic title because it was unusual and confused the crowds. It could just mean "man", but obviously it referred to the Daniel Son of Man who, in glory and triumph, rules the coming kingdom, Dan.7:13-14.

c) King. For Matthew, Jesus is the "King of the Jews".

d) Son of God. Again, this is a loaded messianic term which is mainly said of Jesus, but not by Jesus. The use of the phrase shows something stronger than just messiah. In the coming of Jesus is the coming of God.

For Matthew, Jesus is the fulfillment of God's purpose for creation, as revealed in the Old Testament scriptures. The prophets announce the coming of the kingdom. In Jesus that kingdom is realized. To this end Matthew constantly shows from Old Testament scripture how the life and teachings of Jesus brings to final completion all that the prophets proclaimed.

Matthew, in a very particular way, describes a rebellious Israel whose faithful remnant is Jesus himself. Jesus is the true Israel and those who join with Jesus share in his standing before God. In Christ, the believer, both Jew and Gentile, becomes part of faithful Israel - the new community, the church. The church described by Matthew is not that of an institution, but rather the gathered fellowship of believers.

At first reading Matthew seems to establish a new ethic to replace the Law of Moses. People have often understood the teaching sections, particularly the Sermon on the Mount, as Law for believers. Yet, Matthew's purpose is to demonstrate that Jesus has not come to demolish the Law, but to "fulfill" it, in the sense of reveal it in perfection and do it perfectly. He is the one faithful Israelite who brings the Law to completion. He sets out to demonstrate a righteousness that exceeds that of the Scribes and the Pharisees, a righteousness of perfection, and by doing it, to offer that righteousness to those who take hold of it in him. This is not the righteousness a person gains by obedience, but a righteousness that is accounted to a person on the basis of their reliance upon the faithfulness of Christ. It is from this understanding of the Law that Paul the apostle develops his theology of the doctrine of justification.
      In the face of the perfection of Christ, the lost can only admit that they are unworthy and foolish servants who hear God's Laws, but do "not put them into practice". Yet, the condemned can look to Jesus for mercy, and through mercy receive, as a gift of grace, "surpassing righteousness", and thus eternal approval before God with all its associated blessings. Having been set right with God in Christ, the believer is then shaped toward that righteousness they already possess in him, (ie. we begin to exhibit the qualities of the Sermon on the Mount, qualities only Christ could fulfill).

Albright, Anchor. Allen, ICC, 1907. Argyle, CBC. Beare, Harper & Rowe. Blomberg, NAC. Carson, Expositors. Cox, Torch. Davies & Allison / D&A, ICC. Dietrich, Layman's. Filson, Blacks, 1960. France, Tyndale, 1985. France, NICNT, 2006. Fenton, Pelican. Fortana, Schollars Bible. Glover, Marshall Morgan & Scott, Teacher's Commentary, 1956. Green, Clarendon, 1936, & New Clarendon. Gundry, Eerdmans. Hagner, Word. Hamann, Chi Rho, 1984. Harrington, Sacra Pagina. Hendriksen, Banner of Truth. Hill, NCB. Jeremias, The Parables of Jesus, SCM. Keener, Eerdmans, 1999. Kingsbury, Proclamation, 1986. Hill, NCB. Lapide, Orbis, (Sermon on the Mount - Jewish perspective). Luz, Hermenea. Manson, The Sayings of Jesus, SCM, 1949. McNeile, Macmillan, 1915. Meier, Veritas, NT. Message, 1980. Melinsky, Libra. Meyers, T&T Clark, 1877. Morris, Pillar. Mounce, NIBC. Nolland, NIGTC. Patte, Fortress. Plummer, Elliot Stock, 1909. Rawlinson, Westminster, 1925. Ridderbos, Lutterworth, 1958. Robinson, MNTC, 1927. Schnackenburg, Eerdmans. Schweizer, John Knox, 1973. Smith, CGTSC, 2nd. ed. 1927. Strecker, ch. 5-7, Abingdon, 1988. Tasker, Tyndale, 1961, replaced. Turner, BECNT, 2007.

Matthew: Expositions

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